Ablution and Reading the Qur’an

This answer was given by Adil Salahi and originally published on ArabNews.com [...] When we perform grand ablution, which is a complete shower or bath in which we wash our bodies completely to remove the state of ceremonial impurity, or janabah, this incorporates the normal ablution. Such grand ablution involves washing our genitals at the beginning, which is perfectly all right. After that we wash the rest of our bodies. So, there is no problem with that. Scholars have different views on whether reading the Qur’an is permissible if one has not performed ablution. The view that holds that is&hellip;

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Questioner

H. Rashid

Reply Date

Apr 08, 2017

Question

You mentioned previously that grand ablution incorporates normal ablution, or wudhu. Could you please clarify whether this ablution will be invalidated if one touches one’s genitals? Could you also explain whether it is permissible to read the Qur’an when one has not performed ablution, or when one is in the state of ceremonial impurity, or janabah?

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This answer was given by Adil Salahi and originally published on ArabNews.com

[…] When we perform grand ablution, which is a complete shower or bath in which we wash our bodies completely to remove the state of ceremonial impurity, or janabah, this incorporates the normal ablution.

Such grand ablution involves washing our genitals at the beginning, which is perfectly all right. After that we wash the rest of our bodies. So, there is no problem with that.

Scholars have different views on whether reading the Qur’an is permissible if one has not performed ablution. The view that holds that is permissible to read the Qur’an without ablution is, in my view, stronger and has the better evidence in support.

As for the state of janabah, or ceremonial impurity, which results from ejaculation, intercourse, menstruation or postnatal discharge, the overwhelming majority of scholars consider that it is a state when one cannot read the Qur’an, even from memory.

However, a small number of scholars, some of them highly distinguished, take the opposite view feeling that there is little evidence to support such prohibition. It is safer to accept the majority view.

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